Discovery BoxPsalms 2:6
Context2:6 “I myself 1 have installed 2 my king
on Zion, my holy hill.”
Isaiah 9:6-7
Context9:6 For a child has been 3 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 4
Extraordinary Strategist, 5
Mighty God, 6
Everlasting Father, 7
Prince of Peace. 8
9:7 His dominion will be vast 9
and he will bring immeasurable prosperity. 10
He will rule on David’s throne
and over David’s kingdom, 11
establishing it 12 and strengthening it
by promoting justice and fairness, 13
from this time forward and forevermore.
The Lord’s intense devotion to his people 14 will accomplish this.
Isaiah 24:23
Context24:23 The full moon will be covered up, 15
the bright sun 16 will be darkened; 17
for the Lord who commands armies will rule 18
on Mount Zion in Jerusalem 19
in the presence of his assembly, in majestic splendor. 20
Daniel 7:14
Context7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 21 him.
His authority is eternal and will not pass away. 22
His kingdom will not be destroyed. 23
Daniel 7:27
Context7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 24 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
Joel 3:17
Context3:17 You will be convinced 25 that I the Lord am your God,
dwelling on Zion, my holy mountain.
Jerusalem 26 will be holy –
conquering armies 27 will no longer pass through it.
Luke 1:33
Context1:33 He 28 will reign over the house of Jacob 29 forever, and his kingdom will never end.”
Revelation 11:15
Context11:15 Then 30 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 31
and he will reign for ever and ever.”
[2:6] 1 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 2 tn Or perhaps “consecrated.”
[9:6] 3 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 4 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 5 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 6 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 7 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 8 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[9:7] 9 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 10 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 11 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 12 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 13 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 14 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[24:23] 15 tn Heb “will be ashamed.”
[24:23] 16 tn Or “glow of the sun.”
[24:23] 17 tn Heb “will be ashamed” (so NCV).
[24:23] 18 tn Or “take his throne,” “become king.”
[24:23] 19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:23] 20 tn Heb “and before his elders [in] splendor.”
[7:14] 21 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 22 tn Aram “is an eternal authority which will not pass away.”
[7:14] 23 tn Aram “is one which will not be destroyed.”
[7:27] 24 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
[3:17] 26 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 27 tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.
[1:33] 28 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 29 tn Or “over Israel.”
[11:15] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 31 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
